THE MIND'S ROAD TO GOD

PROLOGUE

1. To begin with, the first principle from Whom all illumination descends as from the Father of Light, by Whom are given all the best and perfect gifts [James 1:17], the eternal Father do I call upon through His Son, our Lord Jesus Christ, that by the intercession of the most holy Virgin Mary, mother of God Himself and of our Lord, Jesus Christ, and of the blessed Francis, our father and leader, He may enlighten the eyes of our mind to guide our feet into the way of that peace "which surpasses all understanding" [Eph. 1:17; Luke 1:79; Phil. 4:7], which peace our Lord Jesus Christ has announced and given to us; which lesson our father Francis always taught, in all of whose preaching was the annunciation of peace both in the beginning and in the end, wishing for peace in every greeting, yearning for ecstatic peace in every moment of contemplation, as a citizen of that Jerusalem of which that man of peace said, with those that hated peace he was peaceable [Ps. 119:7], "Pray ye for the things that are for the peace of Jerusalem" [Ps. 121:6]. For he knew that the throne of Solomon was nowise save in peace, since it is written, "His place is in peace and His abode in Sion" [Ps. 75:3].

2. Since, then, following the example of the most blessed father Francis, I breathlessly sought this peace, I, a sinner, who have succeeded to the place of that most blessed father after his death, the seventh Minister General of the brothers, though in all ways unworthy--it happened that by the divine will in the thirty-third year after the death of that blessed man I ascended to Mount Alverna as to a quiet place, with the desire of seeking spiritual peace; and staying there, while I meditated on the ascent of the mind to God, amongst other things there occurred that miracle which happened in the same place to the blessed Francis himself, the vision namely of the winged Seraph in the likeness of the Crucified. While looking upon this vision, I immediately saw that it signified the suspension of our father himself in contemplation and the way by which he came to it.

3. For by those six wings are rightly to be understood the six stages of illumination by which the soul, as if by steps or progressive movements, was disposed to pass into peace by ecstatic elevations of Christian wisdom. The way, however, is only through the most burning love of the Crucified, Who so transformed Paul, "caught up into the third heaven" [II Cor., 12, 2], into Christ, that he said, "With Christ I am nailed to the cross, yet I live, now not I, but Christ liveth in me" [Gal. 2:19]; who therefore so absorbed the mind of Francis that his soul was manifest in his flesh and he bore the most holy stigmata of the Passion in his body for two years before his death. Therefore the symbol of the six-winged Seraph signifies the six stages of illumination, which begin with God's creatures and lead up to God, to Whom no one can enter properly save through the Crucified. For he who does not enter by the door but otherwise, he is a thief and a robber [John 10:1]. But if anyone does enter by this door, he shall go in and go out and shall find pastures [John, 9]. Because of this John says in his Apocalypse [22, 14], "Blessed are they that wash their robes in the blood of the Lamb, that they may have a right to the Tree of Life and may enter in by the gates into the City"; as if he were to say that one cannot enter into the heavenly Jerusalem through contemplation unless one enter through the blood of the Lamb as through a gate. For one is not disposed to contemplation which leads to mental elevation unless one be with Daniel a man of desires [Dan. 9:23]. But desires are kindled in us in two ways: by the cry of prayer, which makes one groan with the murmuring of one's heart, and by a flash of apprehension by which the mind turns most directly and intensely to the rays of light [Ps. 37:9].

4. Therefore to the cry of prayer through Christ crucified, by Whose blood we are purged of the filth of vice, do I first invite the reader, lest perchance he should believe that it suffices to read without unction, speculate without devotion, investigate without wonder, examine without exultation, work without piety, know without love, understand without humility, be zealous without divine grace, see without wisdom divinely inspired. Therefore to those predisposed by divine grace, to the humble and the pious, to those filled with compunction and devotion, anointed with the oil of gladness [Ps. 44:8], to the lovers of divine wisdom, inflamed with desire for it, to those wishing to give themselves over to praising God, to wondering over Him and to delighting in Him, do I propose the following reflections, hinting that little or nothing is the outer mirror unless the mirror of the mind be clear and polished.

Bestir yourself then, O man of God, you who previously resisted the pricks of conscience, before you raise your eyes to the rays of wisdom shining in that mirror, lest by chance you fall into the lower pit of shadows from the contemplation of those rays.

5. I have decided to divide my treatise into seven chapters, heading them with titles so that their contents may be the more easily understood. I ask therefore that one think rather of the intention of the writer than of his work, of the sense of the words rather than the rude speech, of truth rather than beauty, of the exercise of the affections rather than the erudition of the intellect. That such may come about, the progress of these thoughts must not be perused lightly, but should be meditated upon in greatest deliberation.